Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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- 21,603 / 22,101
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Of alms-giving, Matthew 6:1-5. Of prayer, Matthew 6:6-8. The Lord's prayer, or model according to which Christians should pray, Matthew 6:9-13. Of forgiveness, Matthew 6:14, Matthew 6:15. Of fasting, Matthew 6:16, Matthew 6:17. Of laying up treasures, Matthew 6:18-21. Of the single eye, Matthew 6:22, Matthew 6:23. The impossibility of serving two masters, Matthew 6:24. Of contentment and confidence in the Divine providence, Matthew 6:25-32. Directions about seeking the kingdom of God, Matthew 6:33, Matthew 6:34.
Ch. 5–7. Sermon on the Mount
It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or Metanoia, showing its conditions; and about the Kingdom or Basileia, showing its nature, legislation, and privileges.
The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.
In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment Again, instead of curses there are blessings, instead of penalties, reward.
Two questions are raised in regard to the Sermon on the Mount (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?
It is probable that the answer should be in the affirmative to each question. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. (c) The objection that some of the sayings are found in a different connection in St Luke’s Gospel cannot have great weight. For it is more than probable that our Lord repeated on many occasions various portions of His teaching. 2. (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. (c) The “mount” and the “plain” are not necessarily distinct localities. The plain is more accurately translated “a level place,” a platform on the high land. (d) The place in the order of events differs in St Luke, but it is probable that here as well as elsewhere St Matthew does not observe the order of time.
Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?
The following analysis may be of use in showing the connection.
A. The Subjects of the Kingdom, Matthew 5:3-16.
(1) Their character and privileges, Matthew 5:3-12.
(2) Their responsibility, Matthew 5:13-16.
B. The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.
(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.
(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.
C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.
CHAPTER 6.
THE SERMON CONTINUED.
From Scribe law, the main theme of Matthew 6:21-34, the Teacher passes to speak of Pharisaic practice.
CHAPTER 6
Matthew 6:1. After προσέχ. Tisch. inserts δέ, no doubt only in conformity with L Z א, Curss. Verss.; yet correctly, inasmuch as δέ would be readily omitted from its coming immediately after the syllable TE, and from its reference not being noticed.
δικαιοσύνην] Elz. Matth. Scholz have ἐλεημοσύνην, against B D א, 1, 209, 217, It. (Brix. excepted) Vulg. Or. and some other Fathers. A false gloss.
Matthew 6:4. αὐτός] not found in B K L U Z א, Curss. Vulg. It. Copt. Syrcur and several Fathers. It seemed superfluous, and was accordingly omitted, and that all the more readily that it is likewise wanting in Matthew 6:6; Matthew 6:18. Cancelled by Fritzsche, Lachm. and Tisch. 8.
σοι] Elz. Griesb. Matth. Scholz add ἐν τῷ φανερῷ, which is not found in B D Z א, Curss. Codd. gr. in Aug. Syrcur Copt. Vulg. and several Fathers. Also in the case of Matthew 6:6, the testimonies in favour of omitting are essentially the same; while, as regards Matthew 6:18, the testimony for excluding is far more decided. It should be retained in Matthew 6:4; Matthew 6:6, but in Matthew 6:18 it is an interpolation, and ought to be deleted.[418]
Matthew 6:5. προσεύχῃ, οὐκ ἔσῃ] Lachm. and Tisch.: προσεύχησθε, οὐκ ἔσεσθε, after B Z, 1, 22, 116, Copt. Sahid. Aeth. Goth. It. Vulg. Or. Chrys. Aug. Correctly; the singular was occasioned by the use of that number in what precedes and follows. א has προσεύχῃ οὐκ ἔσεσθε; see, however, Tisch. on Cod. א.
Matthew 6:12. ἀφίεμεν] D E L Δ Π, 157, 253, Ev. 26 : ἀφίομεν; B Z א*, 1, 124 (on the margin), Harl. For. Or. Nyss. Bass.: ἀφήκαμεν. So Lachm. and Tisch. The latter is to be adopted. The reading of the Received text and ἀφίομεν are from Luke 11:4, into which, again, as quoted in Origen (once), ἀφήκαμεν has found its way from our present passage.
Matthew 6:13. πονηροῦ] Elz. Matth. add the doxology: ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δόξα εἰς τοὺς αἰῶνας, Ἀμήν. Against a preponderance of testimony, and contrary to the whole connection with Matthew 6:14 f. A very old (Syr.) addition from the liturgy; one, however, that has assumed a variety of forms.
Matthew 6:15. τὰ παραπτ. αὐτῶν] is correctly deleted by Tisch. It is wanting in D א, Curss. Vulg. It. Syr. Aug., and how easy was it mechanically to insert it as a supplement from Matthew 6:14!
Matthew 6:18. σοι] Elz. Fritzsche add ἐν τῷ φανερῷ; see on Matthew 6:4.
Instead of κρυπτῷ, Lachm. and Tisch., in both instances, have κρυφαίῳ, after B D א, 1, 22; correctly, seeing that κρυπτῷ is the common reading, and derived from Matthew 6:4; Matthew 6:6.
Matthew 6:21. Instead of ὑμῶν, B א, 1, 128, and important Verss. and Fathers, have σου both times, which Griesb. has recommended, and Fritzsche, Lachm. Tisch. have adopted. Correctly; ὑμῶν is taken from Luke 12:34.
Matthew 6:22. After the first ὀφθαλμός Lachm. has σου, only after B, Vulg. Aeth. Codd. It. Or. Hil. Taken from the one which fallows. Then in what comes next Lachm. places the ᾖ immediately after οὖν, only according to B. In א and several Verss. and Fathers οὖν is omitted; deleted by Tisch. 8, against decisive testimony. Coming as it does after ἐάν, it might easily be left out through an oversight on the part of the transcriber.
Matthew 6:25. καὶ τί] Fritzsche, Lachm. ἢ τί, according to B, Curss. and a few Verss. and Fathers. Too inadequate testimony. א Curss. Verss. and Fathers, who are followed by Tisch. 8, omit καὶ τί πίητε altogether. In conformity with Luke 12:22.
Matthew 6:28. Instead of αὐξάνει, κοπιᾷ, and νήθει, Lachm. and Tisch. have the plurals, after B א, Curss. Ath. Chrys. Correctly. See Luke 12:27. Likewise in Matthew 6:32, where Lachm. and Tisch. have ἘΠΙΖΗΤΟῦΣΙΝ, the sing, is used to conform with Luke 12:30.
Matthew 6:33. Τ. ΒΑς. Τ. ΘΕΟῦ Κ. Τ. ΔΙΚΑΙΟς. ΑὐΤΟῦ] Lachm.: Τ. ΔΙΚΑΙΟς. ΚΑῚ ΤῊΝ ΒΑΣΙΛΕΊΑΝ ΑὐΤΟῦ, only after B. In א, Τ. ΘΕΟῦ is wanting; and its omission, in which Tisch. 8 concurs, is favoured by the testimony of the reading in B. Several Verss. and Fathers also leave out Τ. ΘΕΟῦ, which, as being a supplement, ought to be deleted. The testimony is decisive, however, in favour of putting Τ. ΒΑς. first.
Matthew 6:34. ΤᾺ ἙΑΥΤῆς] Lachm. and Tisch. have merely ἙΑΥΤῆς, according to important. testimony. Correctly; from the genitive not being understood, it was attempted to explain it by means of ΤΆ, and in other ways (ΠΕΡῚ ἙΑΥΤῆς, ἙΑΥΤΉΝ, ἙΑΥΤῇ).
[418] Lachm. and Tisch. have deleted ἐν τῷ φανερῷ in all the three passages; in ver. 18 it is also erased by Griesb. Matth. and Scholz.
暂无译文。
登山宝训——续。
Mt 6:1-18。 天国之义的进一步说明——其不张扬。
关于宗教义务中不可炫耀的总括告诫
(Mt 6:1)。
1. 你们要小心，不可将你们的义行在人的面前——但正确的读法似乎显然是“你们的义”。两种读法的外在证据几乎旗鼓相当；但内在证据却决定性地支持“义”这一读法。第二句的主语既是“施舍”，那么在希腊文中与之极为相似的这个词，便很容易被抄写者替换上去；反之则不然。但更支持“义”的一点是：倘若第一节如此读，它便成了本段全部讲论的总题，教导在一切义行上都当不张扬——施舍、祷告、禁食，在此情形下不过是这义中所选的几个例子；反之，若读作“不可将你们的施舍……”等等，则第一节就只涉及这一件事了。这里的“义”，我们应理解为那同一的天国之义——其要旨（相对于对它的传统曲解），正是本篇讲论所要阐明的重大主题；这义就是主所说的：“你们的义若不胜于文士和法利赛人的义，断不能进天国”
(Mt 5:20)。
“行”这义，乃是一个古老且为人熟知的说法。如：“时时行义的，这人便为有福”
(Ps 106:3)。
它指的是义在生活中的行动——恩典性情的流露——关于这一点，主后来对门徒说：“你们多结果子，我父就因此得荣耀，你们也就是我的门徒了”
(Joh 15:8)。
故意叫他们看见——即以被他们看见为目的或意图。同样的说法见
Mt 5:28。
诚然，主曾要求他们这样在人前发光，叫人看见他们的好行为，便将荣耀归给他们在天上的父
(Mt 5:16)。
但这与不为自炫而张扬自己的义，完全相合。事实上，行前者就必然意味着我们不行后者。
若这样，就不能得你们在天上的父的赏赐了——当一切本分都是为神而行——以神为首要的命令人者，又是最终的审判者——祂必使它得着当有的记念；但若纯粹为炫耀而行，神就无法悦纳，人也甚至不考虑神对它的判断——神只悦纳那为祂自己而作的。总原则即此。以下便是其三例证。
你们要小心，不可将善事行在人的面前——这里"善事"（alms）一词指对贫穷缺乏之人的慷慨施与。在旁注中，正如希腊文最好的版本中那样，此词作"义"；这或是指施舍乃显著突出的义行，或更可能是指包括本节与随后各节所具体说明的一切——施舍、祷告、禁食，Matthew 6:2-18。我们的救主在这里并没有正面命令门徒救济穷人，而是假定他们自然会这样行，并指示他们当怎样行。救助真正缺乏之人，正是宗教的本性；真正的基督徒不会等着被"命令"才去行，而只求有机会可行。参见Galatians 2:10；James 1:27；Luke 19:8。
在人的面前……——我们的主并不是要求我们绝不可在人前施舍，而只是禁止我们"故意叫他们看见"而施舍，即以炫耀为目的、寻求人的称赞而施。对于一个出于正当动机而行善的人，公开行或私下行都无关紧要。唯一使我们的善行被看见成为可取的原因，乃是神可以因此得荣耀。参见Matthew 5:16。
若是这样——若你们行这事唯一的动机是要被人看见，神就不会赏赐你们。因此，要小心不可为叫人看见而行这事，"若是这样"，神必不赏赐你们。
论施舍、祷告与禁食；论世上的财宝与忧虑
基督在前一章既已装备门徒抵挡文士和法利赛人的败坏教训与见解——尤其是在他们对律法的解释上（那被称为他们的酵，太16:12）——便在本章进而警戒他们防备那些败坏的行为，防备那两项罪——他们在教训上虽不为之辩护，但在为人中却显然有犯，甚至将其推荐给他们的仰慕者：这就是假冒为善与贪爱世界；这两样罪，在一切宗教信徒中最当防备，因为它们最易缠累那已脱离世上因情欲而来的更大污染的人，所以也极其危险。此处警戒我们：一、防备假冒为善；我们不可像假冒为善之人那样为人，也不可像他们那样行事。1. 在施舍上（太6:1-4）。2. 在祷告上（太6:5-8）。这里又教训我们当为何而求、当如何祷告（太6:9-13）；又在祷告中赦免人（太6:14-15）。3. 在禁食上（太6:16-18）。二、防备贪爱世界：1. 在选择上——这是假冒为善者那毁灭性之罪（太6:19-24）。2. 在忧虑上——这是许多好基督徒那扰乱性之罪（太6:25-34）。